Pub Date : 2022-05-24DOI: 10.21154/altahrir.v22i1.3598
Rahayu Subakat, Sangkot Sirait, Fakhruddin Faiz, M. K. Nasution
Philosophically, QS. al-'Alaq: 1-5 forms the basic structure of science as the foundation for the development of Islamic education. This study aims to explain the relationship between QS. al-'Alaq: 1-5 with the basic structure of Science and its implications in Islamic education. This study uses secondary data sources, namely the Koran, classic, modern and contemporary. Methods of collecting data with documentation, data analysis using content analysis with stages; descriptive, explanative, discursive, interpretative, and implicative. This study indicates that the basic structure of Science in QS. al-'Alaq: 1-5 includes; epistemology, world view, and ideology. The basic structure of Science in QS. al-'Alaq: 1-5 is the relationship between spirituality awareness, rationality awareness, ethical awareness, scientific awareness, and awareness of social transformation. Thus, practically QS. al-'Alaq: 1-5 can be used as an epistemological basis for the development of Islamic education.
{"title":"From Structural Analysis of Semiotics QS. Al-'Alaq 1-5 to Basic Structure of Science in Islamic Education","authors":"Rahayu Subakat, Sangkot Sirait, Fakhruddin Faiz, M. K. Nasution","doi":"10.21154/altahrir.v22i1.3598","DOIUrl":"https://doi.org/10.21154/altahrir.v22i1.3598","url":null,"abstract":"Philosophically, QS. al-'Alaq: 1-5 forms the basic structure of science as the foundation for the development of Islamic education. This study aims to explain the relationship between QS. al-'Alaq: 1-5 with the basic structure of Science and its implications in Islamic education. This study uses secondary data sources, namely the Koran, classic, modern and contemporary. Methods of collecting data with documentation, data analysis using content analysis with stages; descriptive, explanative, discursive, interpretative, and implicative. This study indicates that the basic structure of Science in QS. al-'Alaq: 1-5 includes; epistemology, world view, and ideology. The basic structure of Science in QS. al-'Alaq: 1-5 is the relationship between spirituality awareness, rationality awareness, ethical awareness, scientific awareness, and awareness of social transformation. Thus, practically QS. al-'Alaq: 1-5 can be used as an epistemological basis for the development of Islamic education.","PeriodicalId":137503,"journal":{"name":"Al-Tahrir: Jurnal Pemikiran Islam","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-05-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129657529","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-05-24DOI: 10.21154/altahrir.v22i1.4222
Musthapa Adebayo Bello
The mega city of Lagos is increasingly bugged down by environmental challenges threatening the developmental agenda of successive regimes since the beginning of the 4th republic. With an estimated population of 21 million people, the environmental landscape is replete with the shattering of the basic elements of nature- land, air and water- which sustain life as a result of human indiscretion in the treatment of the environment. Such abuses constitute daily challenges being addressed by various environmental agencies in the State. Many of such governmental efforts bordering on the management of the physical consequences of environmental abuse have really not addressed the unethical human conducts which more often than not precipitate such avoidable environmental convulsions threatening sustainable development. Contrastingly, religious establishment also on their own focuses on moral protection of the environment thereby revealing a glaringly dichotomy between the approaches. This widening gap is the focus of this paper. Using exploratory and qualitative methods, this study interrogates the Islamic integrated approach as it relates with the roles of Islamic advocacy platform (Minbar) and tool (Khutbah) in the sustenance of the ecological balance ingrained into nature ab initio by Allah.
{"title":"Islamic Ethical Perspective of Environmental Abuse in Lagos State Nigeria","authors":"Musthapa Adebayo Bello","doi":"10.21154/altahrir.v22i1.4222","DOIUrl":"https://doi.org/10.21154/altahrir.v22i1.4222","url":null,"abstract":"The mega city of Lagos is increasingly bugged down by environmental challenges threatening the developmental agenda of successive regimes since the beginning of the 4th republic. With an estimated population of 21 million people, the environmental landscape is replete with the shattering of the basic elements of nature- land, air and water- which sustain life as a result of human indiscretion in the treatment of the environment. Such abuses constitute daily challenges being addressed by various environmental agencies in the State. Many of such governmental efforts bordering on the management of the physical consequences of environmental abuse have really not addressed the unethical human conducts which more often than not precipitate such avoidable environmental convulsions threatening sustainable development. Contrastingly, religious establishment also on their own focuses on moral protection of the environment thereby revealing a glaringly dichotomy between the approaches. This widening gap is the focus of this paper. Using exploratory and qualitative methods, this study interrogates the Islamic integrated approach as it relates with the roles of Islamic advocacy platform (Minbar) and tool (Khutbah) in the sustenance of the ecological balance ingrained into nature ab initio by Allah.","PeriodicalId":137503,"journal":{"name":"Al-Tahrir: Jurnal Pemikiran Islam","volume":"107 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-05-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116372198","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-05-24DOI: 10.21154/altahrir.v22i1.3858
Maulana Iban Salda, S. Rijal, Abdul Mugni, Taslim HM. Yasin
: Islam in Western thought has a very bad brand image and relative image. One Orientalist named Daniel W. Brown criticized the hadith and sunnah of the Prophet Muhammad for their nonconformity with textual and contextual passages. The study aimed to find out specifically about Brown’s understanding of Hadith and Sunnah, factors that influenced Brown in criticizing both. The method approach chosen in this study is the qualitative method, while the data used is sourced from literature studies in the form of works written by Brown himself and other people’s works on Brown’s work and thoughts. The results of the study mentioned that Brown is an orientalist who is an expert in the field of historians who explore and study hadith and Sunnah using data, and the propositions of the Qur’an and hadith. Brown criticized the Sunnah and hadith not for personal gain or by order, but he criticized them because he was an expert in history. Brown mentioned found two tendencies of understanding the content in hadith, namely, the restriction of traditionalist and modern scriptures. Abstrak: Agama Islam dalam pemikiran Barat mempunyai brand image dan citra relatif yang sangat buruk. Salah seorang Orientalis yang bernama Daniel W. Brown mengkritik hadis dan sunnah Nabi Muhammad yang ketidaksesuaian dengan periwatan tekstual maupun kontekstual. Penelitian ini bertujuan untuk mengetahui secara khusus tentang pemahaman Brown terhadap Hadis dan Sunnah, faktor yang mempengaruhi Brown dalam melakukan pengkritikan terhadapan keduanya. Pendekatan metode yang dipilih dalam penelitian ini adalah metode kualitatif, adapun data yang digunakan bersumber dari telaah kepustakaan berupa karya-karya yang ditulis sendiri oleh Brown dan karya-karya orang lain terhadap karya dan pemikiran Brown. Hasil penelitian menyebutkan bahwa Brown seorang orientalis yang ahli di bidang sejarawan yang mendalami, dan mengkaji hadis dan Sunnah dengan menggunakan data, dan dalil-dalil al-Qur’an maupun hadis. Brown mengkritik Sunnah dan hadis bukan untuk kepentingan pribadi atau karena suatu perintah, tetapi ia mengkritik tersebut karena ia memang ahli di bidang sejarah. Brown menyebutkan ditemukan dua kecenderungan pemahaman terhadap kandungan hadis, yaitu, retriction of traditionalist dan modern scripturalis.
伊斯兰教在西方思想中的品牌形象和相对形象都非常糟糕。一位名叫丹尼尔·w·布朗(Daniel W. Brown)的东方学家批评先知穆罕默德的圣训和圣训不符合经文和上下文。这项研究的目的是找出布朗对圣训和圣训的理解，以及影响布朗批评两者的因素。本研究选择的方法方法是定性方法，使用的数据来源于文献研究，以布朗本人的作品和其他人对布朗的作品和思想的研究为形式。研究结果提到，布朗是一位东方学家，是利用数据探索和研究圣训和圣训的历史学家领域的专家，也是古兰经和圣训的命题。布朗批评圣训和圣训不是为了个人利益或命令，而是因为他是历史专家。布朗指出，对圣训内容的理解有两种倾向，即传统主义和现代经典的限制。摘要:Agama Islam dalam pemikiran Barat mempunyai品牌形象与品牌形象的关系。Salah seorang Orientalis yang bernami Daniel W. Brown mengkritik hadis dan sunnah Nabi Muhammad yang ketidaksesuaian dengan perwatan tekstual maupun kontekstual。Penelitian ini bertujuan untuk mengetahui secara khusus tentan pemahaman Brown terhadap Hadis dan Sunnah, faketo yang mempengaruhi Brown dalam melakukan pengkritikan terhapaan keduanya。Pendekatan方法yang dipilih dalam penelitian ini adalah方法定性，自适应数据yang digunakan bersumber dari telaah kepustakaan berupa karya-karya yang ditulis sendiri oleh Brown dankarya -karya orang lain terhadap karya dan pemikiran Brown。Hasil penelitian menyebutkan bahwa Brown seorang orientalis yang ahli di bidang sejarawan yang mendalami, dan mengkaji hadis dan Sunnah dengan menggunakan data, dan dalil-dalil al- quuran maupun hadis。褐色褐色褐色褐色褐色褐色褐色褐色褐色褐色褐色褐色褐色褐色褐色褐色褐色褐色褐色褐色褐色褐色褐色褐色褐色褐色褐色褐色褐色。Brown menyebutkan ditemukan dua kecenderungan pemahaman terhadap kandungan hais, yitu，传统主义者和现代经书学者的回顾。
{"title":"Discourse on the Authority of Sunnah and Hadith in the Perspective of Daniel W. Brown","authors":"Maulana Iban Salda, S. Rijal, Abdul Mugni, Taslim HM. Yasin","doi":"10.21154/altahrir.v22i1.3858","DOIUrl":"https://doi.org/10.21154/altahrir.v22i1.3858","url":null,"abstract":": Islam in Western thought has a very bad brand image and relative image. One Orientalist named Daniel W. Brown criticized the hadith and sunnah of the Prophet Muhammad for their nonconformity with textual and contextual passages. The study aimed to find out specifically about Brown’s understanding of Hadith and Sunnah, factors that influenced Brown in criticizing both. The method approach chosen in this study is the qualitative method, while the data used is sourced from literature studies in the form of works written by Brown himself and other people’s works on Brown’s work and thoughts. The results of the study mentioned that Brown is an orientalist who is an expert in the field of historians who explore and study hadith and Sunnah using data, and the propositions of the Qur’an and hadith. Brown criticized the Sunnah and hadith not for personal gain or by order, but he criticized them because he was an expert in history. Brown mentioned found two tendencies of understanding the content in hadith, namely, the restriction of traditionalist and modern scriptures. Abstrak: Agama Islam dalam pemikiran Barat mempunyai brand image dan citra relatif yang sangat buruk. Salah seorang Orientalis yang bernama Daniel W. Brown mengkritik hadis dan sunnah Nabi Muhammad yang ketidaksesuaian dengan periwatan tekstual maupun kontekstual. Penelitian ini bertujuan untuk mengetahui secara khusus tentang pemahaman Brown terhadap Hadis dan Sunnah, faktor yang mempengaruhi Brown dalam melakukan pengkritikan terhadapan keduanya. Pendekatan metode yang dipilih dalam penelitian ini adalah metode kualitatif, adapun data yang digunakan bersumber dari telaah kepustakaan berupa karya-karya yang ditulis sendiri oleh Brown dan karya-karya orang lain terhadap karya dan pemikiran Brown. Hasil penelitian menyebutkan bahwa Brown seorang orientalis yang ahli di bidang sejarawan yang mendalami, dan mengkaji hadis dan Sunnah dengan menggunakan data, dan dalil-dalil al-Qur’an maupun hadis. Brown mengkritik Sunnah dan hadis bukan untuk kepentingan pribadi atau karena suatu perintah, tetapi ia mengkritik tersebut karena ia memang ahli di bidang sejarah. Brown menyebutkan ditemukan dua kecenderungan pemahaman terhadap kandungan hadis, yaitu, retriction of traditionalist dan modern scripturalis.","PeriodicalId":137503,"journal":{"name":"Al-Tahrir: Jurnal Pemikiran Islam","volume":"8 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-05-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130338905","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-05-24DOI: 10.21154/altahrir.v22i1.3730
Z. Syarif, A. Hannan
: This study discusses the phenomenon of Islamic disruption among contemporary Muslims in Indonesia. There are three research questions discussed in this study; How is the existence of Muslim netizens in Indonesia today? What are the religious dynamics that occur among Muslim netizens in Indonesia? How does the disruption of Islam affect their religious patterns and behavior? By conducting an in-depth analysis based on the perspective of postmodern sociological theory, this study found three findings; First, contemporary Indonesian Muslims are Muslim netizens who have a high dependence on technology and information media with digital platforms. Second, the Islamic disruptions among native Muslims occur in two aspects, namely the aspect of worship marked by a shift in religious behavior from traditional rituals to modern rituals. Next is the education aspect, shifting the Muslim netizen’s religious learning tradition which is no longer centered in the conventional space, but shifts to a digital-based virtual space. Third, religious disruption affects the religious culture of Muslim netizens through three elements; speed, surprise, and finally a sudden shift. in gratification theory, the current study examines the impact of social media usage intensity, social media usage frequency, and religious appreciation in developing and strengthening different motives, i.e., ministering, spiritual enlightenment, religious information, relaxing entertainment, and well-being, among the followers of social media pages/accounts/ sites for faith-based content. Following a quantitative research methodology, data were collected from the 562 followers of social media, i.e., Facebook, YouTube, and Twitter. Data were analyzed using Structural Equation Modeling
{"title":"ISLAMIC DISRUPTION: How Digital Platform Changes Religious Pattern of Muslim Society in Contemporary Indonesia","authors":"Z. Syarif, A. Hannan","doi":"10.21154/altahrir.v22i1.3730","DOIUrl":"https://doi.org/10.21154/altahrir.v22i1.3730","url":null,"abstract":": This study discusses the phenomenon of Islamic disruption among contemporary Muslims in Indonesia. There are three research questions discussed in this study; How is the existence of Muslim netizens in Indonesia today? What are the religious dynamics that occur among Muslim netizens in Indonesia? How does the disruption of Islam affect their religious patterns and behavior? By conducting an in-depth analysis based on the perspective of postmodern sociological theory, this study found three findings; First, contemporary Indonesian Muslims are Muslim netizens who have a high dependence on technology and information media with digital platforms. Second, the Islamic disruptions among native Muslims occur in two aspects, namely the aspect of worship marked by a shift in religious behavior from traditional rituals to modern rituals. Next is the education aspect, shifting the Muslim netizen’s religious learning tradition which is no longer centered in the conventional space, but shifts to a digital-based virtual space. Third, religious disruption affects the religious culture of Muslim netizens through three elements; speed, surprise, and finally a sudden shift. in gratification theory, the current study examines the impact of social media usage intensity, social media usage frequency, and religious appreciation in developing and strengthening different motives, i.e., ministering, spiritual enlightenment, religious information, relaxing entertainment, and well-being, among the followers of social media pages/accounts/ sites for faith-based content. Following a quantitative research methodology, data were collected from the 562 followers of social media, i.e., Facebook, YouTube, and Twitter. Data were analyzed using Structural Equation Modeling","PeriodicalId":137503,"journal":{"name":"Al-Tahrir: Jurnal Pemikiran Islam","volume":"28 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-05-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116594943","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-05-24DOI: 10.21154/altahrir.v22i1.3899
Hajir Tajiri, Umi Rohmah, Fathin Anjani Hilman
: Life’s problems cannot always be solved only with a rational approach. Sometimes there are some problems the client perceives as confusing, unrelieved illness, loss of valuables, and spiritual disturbances. This situation encourages them to go to the Ma’rifa in the hope of getting help. It is why clients who come to the Ma’rifa at the Tasikmalaya Mubarok Foundation do. The purpose of this study is to identify the steps of the Ma’rifa in helping clients who experience non-positivistic difficulties in their lives and to confirm the way of handling the Ma’rifa as a spiritual counseling model. That is what the Ma’rifa does, which begins by asking the client to convey his life problems and encourages him to reflect on past mistakes. Then the client is asked to repent, commit to doing good deeds, and want to carry out the practice suggested by the Ma’rifa. This stage generates some problems of non-positivistic life that are successfully solved. The perspective of spiritual counseling guidance states that efforts to handle life problems by involving religious beliefs held by the Ma’rifa in helping non-positivistic clients’ life problems are one model of spiritual counseling. Thus the results of this study contribute to the development of spiritual counseling, especially in the Muslim community.
{"title":"The Works of A Ma'rifa as A Phenomenon of Spiritual Counseling in Handling Non-Positivistic Psychic Problems","authors":"Hajir Tajiri, Umi Rohmah, Fathin Anjani Hilman","doi":"10.21154/altahrir.v22i1.3899","DOIUrl":"https://doi.org/10.21154/altahrir.v22i1.3899","url":null,"abstract":": Life’s problems cannot always be solved only with a rational approach. Sometimes there are some problems the client perceives as confusing, unrelieved illness, loss of valuables, and spiritual disturbances. This situation encourages them to go to the Ma’rifa in the hope of getting help. It is why clients who come to the Ma’rifa at the Tasikmalaya Mubarok Foundation do. The purpose of this study is to identify the steps of the Ma’rifa in helping clients who experience non-positivistic difficulties in their lives and to confirm the way of handling the Ma’rifa as a spiritual counseling model. That is what the Ma’rifa does, which begins by asking the client to convey his life problems and encourages him to reflect on past mistakes. Then the client is asked to repent, commit to doing good deeds, and want to carry out the practice suggested by the Ma’rifa. This stage generates some problems of non-positivistic life that are successfully solved. The perspective of spiritual counseling guidance states that efforts to handle life problems by involving religious beliefs held by the Ma’rifa in helping non-positivistic clients’ life problems are one model of spiritual counseling. Thus the results of this study contribute to the development of spiritual counseling, especially in the Muslim community.","PeriodicalId":137503,"journal":{"name":"Al-Tahrir: Jurnal Pemikiran Islam","volume":"177 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-05-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123447403","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-05-24DOI: 10.21154/altahrir.v22i1.3617
Luhur Prasetiyo, Unun Roudlotul Janah
The existence of cryptocurrencies that have emerged and developed since the last decade is still a debate, both in terms of function, regulation and compliance with Islamic economic principles. Different countries give different attitudes towards cryptocurrencies. Some countries accept its existence, while some other countries reject it. This is inseparable from the question that arises whether cryptocurrencies function as money or commodities. In addition, the absence of an official institution that is responsible for and regulates the circulation of cryptocurrencies and no underlying assets is also another problem. This article aims to see how cryptocurrencies are positioned based on their nature, characteristics and functions using an Islamic finance point of view. The results of the study indicate that cryptocurrencies currently carry out more functions as a store of value that are not in accordance with the Islamic financial system. In addition, the use of cryptocurrencies as money and means of payment carries a fairly large risk. This violates the principle of property protection in the maqasid al-shari'ah view.
{"title":"CRYPTOCURRENCY AS MONEY: Islamic Monetary System Perspective","authors":"Luhur Prasetiyo, Unun Roudlotul Janah","doi":"10.21154/altahrir.v22i1.3617","DOIUrl":"https://doi.org/10.21154/altahrir.v22i1.3617","url":null,"abstract":"The existence of cryptocurrencies that have emerged and developed since the last decade is still a debate, both in terms of function, regulation and compliance with Islamic economic principles. Different countries give different attitudes towards cryptocurrencies. Some countries accept its existence, while some other countries reject it. This is inseparable from the question that arises whether cryptocurrencies function as money or commodities. In addition, the absence of an official institution that is responsible for and regulates the circulation of cryptocurrencies and no underlying assets is also another problem. This article aims to see how cryptocurrencies are positioned based on their nature, characteristics and functions using an Islamic finance point of view. The results of the study indicate that cryptocurrencies currently carry out more functions as a store of value that are not in accordance with the Islamic financial system. In addition, the use of cryptocurrencies as money and means of payment carries a fairly large risk. This violates the principle of property protection in the maqasid al-shari'ah view.","PeriodicalId":137503,"journal":{"name":"Al-Tahrir: Jurnal Pemikiran Islam","volume":"23 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-05-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114325434","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-05-24DOI: 10.21154/altahrir.v22i1.3806
M. Rohman, M. Akmansyah, M. Mukhibat
The mainstreaming of the values of religious moderation has been carried out by madrasas in Indonesia long before it became a priority program of the Ministry of Religion which was initiated by the former Minister of Religion, Lukman Hakim Syaifuddin. MA Bustanul 'Ulum and MA Roudlotul Huda Central Lampung are Islamic educational institutions that are pretty old in Central Lampung, which seem to have some uniqueness from the education system that contains efforts sow the values of religious moderation. Therefore, using a purposive sampling technique, researchers are interested in conducting research in both madrasas, which aims to identify the characteristics of the madrasa curriculum, analyze the leadership role of the madrasa principal, and find out the teacher's example in internalizing the values of religious moderation in madrasas. Research data were collected through observation, in-depth interviews, and documentation techniques which were then analyzed using Miles and Hubberman qualitative analysis: data reduction, data presentation, and verification. The study results conclude that the curriculum's characteristics are integrated curriculum with Islamic boarding schools that are implemented with a socio-religious approach, apply multicultural leadership, and exemplify intra-religious cultural dialogue with students. This qualitative research ultimately has limitations considering that the results of this study do not reflect the characteristics of madrasas in general. Therefore, it is necessary to conduct more comprehensive research to determine the mainstreaming of religious moderation values in madrasas.
宗教温和价值观的主流化，早在成为宗教部的优先方案之前，就已由印尼的伊斯兰学校开展，该方案是由前宗教部长Lukman Hakim Syaifuddin发起的。MA Bustanul 'Ulum和MA Roudlotul Huda Central Lampung是在中环楠榜相当古老的伊斯兰教育机构，它们似乎与包含宗教温和价值观的教育系统有一些独特性。因此，研究人员有意采用有目的的抽样方法，对这两所伊斯兰学校进行研究，旨在确定伊斯兰学校课程的特点，分析伊斯兰学校校长的领导作用，并找出教师在伊斯兰学校宗教节制价值观内化方面的榜样。研究数据是通过观察、深度访谈和文献技术收集的，然后使用Miles和Hubberman的定性分析进行分析:数据减少、数据呈现和验证。研究结果表明，该课程的特点是与伊斯兰寄宿学校的课程相结合，采用社会宗教方法，应用多元文化领导，并举例说明与学生的宗教文化对话。考虑到本研究的结果并不能反映伊斯兰学校的一般特征，本定性研究最终具有局限性。因此，有必要进行更全面的研究，以确定宗教温和价值观在伊斯兰学校的主流化。
{"title":"Mainstreaming Strategies of Religious Moderation in Madrasah","authors":"M. Rohman, M. Akmansyah, M. Mukhibat","doi":"10.21154/altahrir.v22i1.3806","DOIUrl":"https://doi.org/10.21154/altahrir.v22i1.3806","url":null,"abstract":"The mainstreaming of the values of religious moderation has been carried out by madrasas in Indonesia long before it became a priority program of the Ministry of Religion which was initiated by the former Minister of Religion, Lukman Hakim Syaifuddin. MA Bustanul 'Ulum and MA Roudlotul Huda Central Lampung are Islamic educational institutions that are pretty old in Central Lampung, which seem to have some uniqueness from the education system that contains efforts sow the values of religious moderation. Therefore, using a purposive sampling technique, researchers are interested in conducting research in both madrasas, which aims to identify the characteristics of the madrasa curriculum, analyze the leadership role of the madrasa principal, and find out the teacher's example in internalizing the values of religious moderation in madrasas. Research data were collected through observation, in-depth interviews, and documentation techniques which were then analyzed using Miles and Hubberman qualitative analysis: data reduction, data presentation, and verification. The study results conclude that the curriculum's characteristics are integrated curriculum with Islamic boarding schools that are implemented with a socio-religious approach, apply multicultural leadership, and exemplify intra-religious cultural dialogue with students. This qualitative research ultimately has limitations considering that the results of this study do not reflect the characteristics of madrasas in general. Therefore, it is necessary to conduct more comprehensive research to determine the mainstreaming of religious moderation values in madrasas.","PeriodicalId":137503,"journal":{"name":"Al-Tahrir: Jurnal Pemikiran Islam","volume":"12 7","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-05-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"120873801","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-05-20DOI: 10.21154/altahrir.v22i1.3802
Dri Santoso
The article questions the general assumptions in interpreting the Jihad verses as justifications for intolerant actions among religious organizations and transnational movements in Indonesia. It is due to a misunderstanding of the verses of the Qur'an and the hadith of the Prophet about Jihad without regard to its meaning and historical context. In the use of the Qur'an, especially in the revelation of the first Meccan revelations, the main emphasis is on the meaning of peaceful Jihad as an individual effort for self-improvement. It shows that the verses of Jihad have not connoted military action so far. However, in the second year after the Hijrah, permission for military movement or war was granted when the Muslim community in Medina. The interpretation of the verses of Jihad in the next period changed. The interpretation of Jihad for specific groups as justification for acts of violence contradicts the basic meaning of the verses of Jihad. This shows that the verse of Jihad faces the dynamics of interpretation for a group of Muslims both in terms of justification and contextualization. This article questions the idea that the interpretation of Jihad is inherently a military confrontation rather than a moral struggle. This study also confirms that religious authority influences the dynamics in interpreting religious texts as the interpretation of jihad verses.
{"title":"THE DYNAMICS OF MUSLIM INTERPRETATION OF JIHAD VERSES: Between Morality And Military","authors":"Dri Santoso","doi":"10.21154/altahrir.v22i1.3802","DOIUrl":"https://doi.org/10.21154/altahrir.v22i1.3802","url":null,"abstract":"The article questions the general assumptions in interpreting the Jihad verses as justifications for intolerant actions among religious organizations and transnational movements in Indonesia. It is due to a misunderstanding of the verses of the Qur'an and the hadith of the Prophet about Jihad without regard to its meaning and historical context. In the use of the Qur'an, especially in the revelation of the first Meccan revelations, the main emphasis is on the meaning of peaceful Jihad as an individual effort for self-improvement. It shows that the verses of Jihad have not connoted military action so far. However, in the second year after the Hijrah, permission for military movement or war was granted when the Muslim community in Medina. The interpretation of the verses of Jihad in the next period changed. The interpretation of Jihad for specific groups as justification for acts of violence contradicts the basic meaning of the verses of Jihad. This shows that the verse of Jihad faces the dynamics of interpretation for a group of Muslims both in terms of justification and contextualization. This article questions the idea that the interpretation of Jihad is inherently a military confrontation rather than a moral struggle. This study also confirms that religious authority influences the dynamics in interpreting religious texts as the interpretation of jihad verses.","PeriodicalId":137503,"journal":{"name":"Al-Tahrir: Jurnal Pemikiran Islam","volume":"10 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-05-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122188510","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-05-20DOI: 10.21154/altahrir.v22i1.3780
Ihsan Effendi, Lailan Tawila, Mitra Mustika Lubis
The main problem for Muslim farmers in organic food production tends to be the marketing aspect. This requires the government's intervention and related stakeholders in the marketing of organic food. So far, Muslim farmer groups have not been able to be independent, especially in marketing organic agricultural products. This study aims to analyze the role of local government and the involvement of Muslim communities as organic food consumers in North Sumatra Province. This research was conducted using a sample of 270 respondents taken from a local market that sells organic food in North Sumatra. The results showed that the role of the involvement of the Muslim community and local government had a significant effect on the purchase of local organic food. This research also confirms the role of non-governmental organizations (NGOs) in forming a Muslim consumer community involved in marketing organic food.
{"title":"The Role of Government and Involvement of Muslim Community in Promoting Halal Organic Food Consumption Behavior","authors":"Ihsan Effendi, Lailan Tawila, Mitra Mustika Lubis","doi":"10.21154/altahrir.v22i1.3780","DOIUrl":"https://doi.org/10.21154/altahrir.v22i1.3780","url":null,"abstract":"The main problem for Muslim farmers in organic food production tends to be the marketing aspect. This requires the government's intervention and related stakeholders in the marketing of organic food. So far, Muslim farmer groups have not been able to be independent, especially in marketing organic agricultural products. This study aims to analyze the role of local government and the involvement of Muslim communities as organic food consumers in North Sumatra Province. This research was conducted using a sample of 270 respondents taken from a local market that sells organic food in North Sumatra. The results showed that the role of the involvement of the Muslim community and local government had a significant effect on the purchase of local organic food. This research also confirms the role of non-governmental organizations (NGOs) in forming a Muslim consumer community involved in marketing organic food.","PeriodicalId":137503,"journal":{"name":"Al-Tahrir: Jurnal Pemikiran Islam","volume":"56 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-05-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116638865","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-05-19DOI: 10.21154/altahrir.v22i1.3595
Noviandy Noviandy, I. Abdullah, M. N. Ichwan
: This research examined the contestation of Islamic clerical authority in the struggle for religious public spaces in Banda Aceh City, which occurred between dayah ulamas and Salafi-Wahabi group. A field-library-typed research was employed with qualitative analysis approach. The data was collected by means of interviews, as well as documenting and observing the phenomenon of contestation occurred between religious authorities. The data was then analyzed with a sociological approach combined with the social theories; discourse-power relations, public spaces and religious authorities. This study found that the contestation of religious authorities in public spaces between the two groups aims to seize and maintain the facilities of the religious public spaces; mosques, musallas (Muslim’s prayer rooms) and other da'wah spaces. Three constructions of socio-religious authority were found to build synergies in seizing the religious public spaces. First, the cosmological construction of religious doctrine and authority; Ahlussunnah wal Jama'ah and Ash'ariyyah as a doctrine and identity; Second, religious rituals and efforts to standardize the religion; Shafi'iyyah and Salaf ash-shalih; and Third, Places of Worship to confirm the existence of the movement of the two contesting groups. These three pieces of evidence stated that the contestation of religious authorities in fighting over religious public spaces in Banda Aceh City is not only concerned with the confirmation of doctrine and belief, but has expanded to fighting over access to social and economic facilities.
{"title":"The Seizure of the Mosques as Public Spaces Between Dayah and Salafi-Wahabi Ulamas in Aceh","authors":"Noviandy Noviandy, I. Abdullah, M. N. Ichwan","doi":"10.21154/altahrir.v22i1.3595","DOIUrl":"https://doi.org/10.21154/altahrir.v22i1.3595","url":null,"abstract":": This research examined the contestation of Islamic clerical authority in the struggle for religious public spaces in Banda Aceh City, which occurred between dayah ulamas and Salafi-Wahabi group. A field-library-typed research was employed with qualitative analysis approach. The data was collected by means of interviews, as well as documenting and observing the phenomenon of contestation occurred between religious authorities. The data was then analyzed with a sociological approach combined with the social theories; discourse-power relations, public spaces and religious authorities. This study found that the contestation of religious authorities in public spaces between the two groups aims to seize and maintain the facilities of the religious public spaces; mosques, musallas (Muslim’s prayer rooms) and other da'wah spaces. Three constructions of socio-religious authority were found to build synergies in seizing the religious public spaces. First, the cosmological construction of religious doctrine and authority; Ahlussunnah wal Jama'ah and Ash'ariyyah as a doctrine and identity; Second, religious rituals and efforts to standardize the religion; Shafi'iyyah and Salaf ash-shalih; and Third, Places of Worship to confirm the existence of the movement of the two contesting groups. These three pieces of evidence stated that the contestation of religious authorities in fighting over religious public spaces in Banda Aceh City is not only concerned with the confirmation of doctrine and belief, but has expanded to fighting over access to social and economic facilities.","PeriodicalId":137503,"journal":{"name":"Al-Tahrir: Jurnal Pemikiran Islam","volume":"7 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-05-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129399167","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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